Japanese benefactives (chikatte)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

Here, chikatte (誓って) or “swear” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Honorary "rare" construct denoting God (“order/command”)

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morphemes rare (られ) or are (され) are affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, meiji-rare-ru (命じられる) or “order/command” is used.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Joshua 2:12

The Hebrew particle translated Now is used to strengthen the urgency of Rahab’s request; it is not a temporal marker.

By him is literally “by the LORD” (Revised Standard Version), but since the Lord has last been referred to by name at the end of the previous verse, it is more natural in English to follow with a pronominal reference as Good News Translation has done.

Now swear by him may be rendered “Now make me a (solemn) promise in the name of your God.”

Rahab gets the spies to promise that she and her family will be spared when the Israelites destroy Jericho. In verse 12 treat … kindly (Revised Standard Version “deal kindly”) translates the verb “do,” followed by a word which more often means “goodness, love, loyalty”; it is a word particularly appropriate in the context of an agreement, a pact, a covenant, and it characterizes the spirit of faithfulness and loyalty with which each party of the covenant will follow its stipulations.

It may be helpful to rearrange this verse in a somewhat chronological order, such as “I have shown kindness to you. Now swear by the LORD your God that you will treat my family with the same kindness.”

My family translates the Hebrew phrase “the house of my father.” The next verse defines the extent of Rahab’s “family”; in translation one should be careful not to use a term which might include merely the immediate family, since the extended family is obviously intended.

And give me some sign that I can trust you translates a passage which is lacking in the Septuagint; some commentators believe it is not original, but it is in the Hebrew text. The red cord in verse 18 is the sign (or signal).

Quoted with permission from Bratcher, Robert G. and Newman, Barclay M. A Handbook on Joshua. (UBS Helps for Translators). New York: UBS, 1983. For this and other handbooks for translators see here .